Matthew 9:22
But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort; thy faith hath made thee whole. And the woman was made whole from that hour.
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(22) Be of good comfort.—The same word of tenderness is spoken to her as had been spoken to the paralytic. What each needed, she the most of the two, was the courage, the enthusiasm of faith.

Thy faith hath made thee whole.—Literally, thy faith hath saved thee. The rendering of the Authorised version is not wrong, and yet it represents but part of the full meaning of the word. Her faith had saved her, in the higher as well as in the lower sense. The teaching of the narrative lies almost on the surface. There may be imperfect knowledge, false shame, imperfect trust, and yet if the germ of faith be there, Christ, the Healer both of the souls and bodies of men, recognises even the germ, and answers the longing desire of the soul to be freed from its uncleanness. Other healers may have been sought in vain, but it finds its way through the crowd that seems to hinder its approach, and the “virtue” which it seeks goes forth even from the “hem of the garment,” even through outward ordinances (for thus we interpret the miracle, which is also a parable), which in themselves have no healing power. Eusebius, in his Church History (vii. 13), states that the woman belonged to Cæsarea Philippi, and that, in thankfulness for her cure, she set up two statues in bronze—one of herself in the attitude of supplication, and the other of our Lord standing erect and stretching forth His hand to her—and that these were shown in his own day, in the early part of the fourth century. In the apocryphal Gospel of Nicodemus (v. 26) she is called Veronica.

The other Gospels relate more fully that the issue of blood ceased; that “she felt in her body that she was healed of her plague;” that Jesus perceived that “virtue had gone out of Him,” and asked the question, “Who is it that touched Me?” that the disciples answered—Peter as usual foremost (Luke 8:45)—“The multitude throng Thee and press Thee, and askest Thou, Who touched Me?” that our Lord then give His reason for the question. He had felt a touch, the touch of faith and unspoken prayer, which was very different from the pressure of the eager, curious crowd.

9:18-26 The death of our relations should drive us to Christ, who is our life. And it is high honour to the greatest rulers to attend on the Lord Jesus; and those who would receive mercy from Christ, must honour him. The variety of methods Christ took in working his miracles, perhaps was because of the different frames and tempers of mind, which those were in who came to him, and which He who searches the heart perfectly knew. A poor woman applied herself to Christ, and received mercy from him by the way. If we do but touch, as it were, the hem of Christ's garment by living faith, our worst evils will be healed; there is no other real cure, nor need we fear his knowing things which are a grief and burden to us, but which we would not tell to any earthly friend. When Christ entered the ruler's house, he said, Give place. Sometimes, when the sorrow of the world prevails, it is difficult for Christ and his comforts to enter. The ruler's daughter was really dead, but not so to Christ. The death of the righteous is in a special manner to be looked on as only a sleep. The words and works of Christ may not at first be understood, yet they are not therefore to be despised. The people were put forth. Scorners who laugh at what they do not understand, are not proper witnesses of the wonderful works of Christ. Dead souls are not raised to spiritual life, unless Christ take them by the hand: it is done in the day of his power. If this single instance of Christ's raising one newly dead so increased his fame, what will be his glory when all that are in their graves shall hear his voice, and come forth; those that have done good to the resurrection of life, and those that have done evil to the resurrection of damnation!But Jesus tutored him about, and when he saw her, he said, Daughter, be of good comfort - Jesus silenced her fears, commended her faith, and sent her away in peace.

He used an endearing appellation, calling her "daughter," a word of tenderness and affection, and dismissed her who had been twelve long and tedious years labouring under a weakening and offensive disease, now in an instant made whole. Her faith, her strong confidence in Jesus, had been the means of her restoration. It was the "power" of Jesus that cured her; but that power would not have been exerted but in connection with faith. So in the salvation of a sinner. No one is saved who does not believe; but faith is the instrument, and not the power, that saves.

Mt 9:18-26. The Woman with the Issue of Blood Healed.—The Daughter of Jairus Raised to Life. ( = Lu 8:40-56; Mr 5:21-43).

For the exposition, see on [1244]Mr 5:21-43.

Matthew relates this story shortly, as he doth many others, being only intent upon recording the miracle. We must here supply something out of Mark and Luke. Mark saith, Mark 5:29-34, And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of that plague. And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, who touched my clothes? And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me? And he looked round about to see her that had done this thing. But the woman fearing and trembling, knowing what was done in her came and fell down before him, and told him all the truth. And he said unto her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague. Luke reports the same circumstances with little variation, Luke 8:45-48. Christ was not ignorant of this woman’s coming and touching his garment, he doubtless influenced her to the motion, his inquiry was therefore only that the miracle might be taken notice of: he knew that virtue was gone out of him, and had healed the woman, for he had commanded it so to go out, or she had not been healed; but he desired that the people might take notice that she was healed by his grace, not by any magical virtue in his clothes. The woman is brought openly to come and confess it, that she had touched his clothes, and that she was healed. She feared and trembled, lest she should have offended. Christ comforts her, by assuring her the cure, and telling her, that her faith in him, as an instrumental cause, had effected it. We have met with Christ often before, as well as in this text, and shall again often meet with him, ascribing much to the exercise of faith. And the faith to which he ascribes so much seemeth not to be justifying faith, or that exercise of grace whereby a soul, in the sense of its lost estate by reason of sin, accepteth of him as its Saviour, and relies upon his merits alone for salvation; for we read nothing of the persons’ repentance for sin, nor reliance upon Christ for the salvation of their souls, or any profession of any such thing. Is it then so valuable an act of faith to believe that Christ is the Son of God? I answer,

1. Though faith in Christ be the only saving faith, yet a faith in God, being persuaded of his power and trusting in him, is an exercise of grace, which God (as appeareth in Scripture) much rewarded with blessings of this life; it giveth God the honour of his power, &c.

2. But, secondly: The great truth, That Christ was the eternal Son of God, was that which God more especially aimed at to give the world’s assent unto and persuasion of at this time; and indeed preliminary and necessary to people’s receiving of him as their Saviour, for, Cursed is he that trusteth in man. It was also the great truth which the Pharisees and the rest of the Jews did oppose. Hence our Saviour takes all occasions both to confirm and to encourage this faith; which was but a persuasion that he was clothed with a Divine power, and did that which no man could do; and that he had in him Divine goodness, ready to relieve man’s infirmities, according to that power.

3. It is hardly possible that any should truly and seriously believe that Christ, being apparently man, and the Son of man, should also exercise a power which none but God could do; and that they should not believe in him as the Saviour of the world, and be quickened to the use of those means which he should reveal for their salvation. For these reasons, amongst others, we may conceive that Christ predicates this faith so much in those in whom he found it.

This miracle being wrought by our Lord in his way to Jairus’s house, after the first notice he had of the dangerous sickness of his daughter, the evangelist now goeth on to give us an account of his perfecting that good work.

But Jesus turned him about,.... Knowing what was done behind him, that virtue was gone out of him, that the woman had touched him, and was healed; which is a clear proof of his omniscience, and so of his deity: not that he was angry with her for touching him, though she was an impure woman; for though men and garments were defiled by the touch of a profluvious (x) person; yet such was the power and holiness of Christ, that as he could not be defiled by any such means, so hereby, at once, this woman's impurity was also removed: but Christ turned about to observe and point out the woman, and her cure, to the company; not for the sake of his own honour, but for the glory of God, the commendation of the woman's faith, and chiefly for the strengthening the faith of Jairus, with whom he was going to raise his daughter from the dead:

and when he saw her. The other evangelists, Mark and Luke, record, that Jesus inquired who touched him, and what answer Peter and the disciples made to him; and how he looked around, and very likely fastened his eyes upon the woman; when she perceiving that she could not go off undiscovered, came trembling to him, fell down before him, and told him the whole matter; and then

he said, daughter be of good comfort, thy faith hath made thee whole. He addressed her in a kind and tender manner, calling her "daughter"; an affable, courteous way of speaking, used by the Jewish doctors (y), when speaking to women: which showed his affection, and bespoke his relation; and bidding her take heart and be of good cheer, since he meant not to blame her for what she had done, but to commend her faith in him, whereby she had received a cure: meaning, not that there was such virtue in her faith as to effect such a cure; but that he, the object of her faith, had performed it for her:

and the woman was made whole from that hour; her disease immediately left her, and from that time forward, was no more troubled with it: the cure was so effectual, and so perfect, that the disorder never returned more.

(x) Misn. Oholot, c. 1. sect. 5. & Zabim, c. 2. sect. 4. & 3. 1. 2, 3. & 4, 5. & 5. 1.((y) Misn. Yadaim. c. 3. sect. 1.

But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort; thy faith hath made thee whole. And the woman was made whole from that hour.
Matthew 9:22. Jesus immediately (see on Matthew 9:4) perceives her object and her faith, and affectionately (θύγατερ, as a term of address, like τέκνον, Matthew 9:2, occurs nowhere else in the New Testament) intimates to her that ἡ πίστις σοῦ σέσωκέ σε, on account of thy faith thou art saved (healed)! The perfect describes what is going to happen directly and immediately, as if it were something already taking place. See Kühner, ii. 1, p. 129. Comp. Mark 10:52, Luke 18:42, and the counterpart of this among tragic poets, as in ὄλωλα, τέθνηκα, and such like. The cure, according to Matthew, was effected by an exercise of Jesus’ will, which responds to the woman’s faith in His miraculous power, not through the mere touching of the garment (in answer to Strauss). The result was instantaneous and complete. To try to account for the miraclo by the influence of fear (Ammon), religious excitement (Schenkel), a powerful hope quickening the inactive organs (Keim), is not sufficiently in keeping with the well authenticated result, and is inadequate to the removal of so inveterate a malady (the twelve years’ duration of which must indeed be ascribed to legend).

ἀπὸ τῆς ὥρ. ἐκ.] not equivalent to ἐν τῇ ὥρ ἐκ. (Matthew 8:14), but the thing begins to take place from that hour onward. Comp. Matthew 15:28, Matthew 17:18. Ἀπό and ἐν therefore express the same result, the instantaneous cure, in forms differing according to the manner in which the thing is conceived.

According to Eusebius, H. E. vii. 17, the woman’s name was Veronica (Evang. Nicod. in Thilo, I. p. 561), and a Gentile belonging to Paneas, where she erected a statue to Jesus. However, see Robinson, neuere Forsch. p. 537.

22. thy faith hath made thee whole] Rather, “thy faith hath saved thee,” and not the external act of touching my garment. True faith—spiritual insight—will be accepted by Jesus in spite of ignorance.

Matthew 9:22. Θύγατερ, daughter) She was, therefore, not advanced in years.[423]—ἡ πίστις σου σέσωκέ σε, thy faith hath placed thee in a state of health or salvation[424]) Our Lord was wont to say thus to those who, of themselves, as it were drew the health of their body and soul to themselves;[425] see Luke 7:50; Luke 17:19; Luke 18:42; by which words He shows that He knew the existence and extent of their faith; He praises and confirms their faith; He ratifies the gift, and commands it to remain; and at the same time intimates, that if others remain without help, unbelief is the only cause.[426]

[423] Our gracious Saviour did not at all censure her on the ground that she neglected to offer a prayer to Him, and as it were stole help from Him.—V. g.

[424] E. V. Thy faith hath made thee whole.—(I. B.)

[425] In the original, “qui salutem corporis et animæ ad se ultro quasi attraxere”—“attraxere,” “by their own instrumentality;” “ultro” “of their own accord.” See Reff.—(I. B.)

[426] It more than once happened, that a person came to know that he had faith only when the Saviour announced the fact to him, and not before.—V. g.

Verse 22 - But Jesus turned him about. The order of the words shows that the thought centres, not on the action, but on the Person. It marks the transition of the narrative from the woman to Christ. Further, "to understand the greatness of Jesus' love, consider how a Pharisee might have treated one ceremonially so unclean" (Kubel). And when he saw her. The parallel passages show that this was after his inquiry who it was, etc. He said, Daughter, be of good comfort; good cheer (Revised Version); Θάρσει θύγατερ. Daughter contains the same thought as "son" in ver. 2. St. Matthew alone, as there, expands its purpose by prefixing θάρει. Θυγατέρα δὲ αὐτὴν καλεῖ ἐπειδὴ ἡ πίστις αὐτῆς θυγατέρα αὐτὴν ἐποίησεν (Chrysostom, in loc.). Thy faith hath made thee whole; hath saved thee (Revised Version). It is possible that the additional words recorded in the parallel passages, "Go in peace," point to more than only physical restoration. And the woman was made whole (saved, Revised Version margin) from that hour. Matthew 9:22
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